Only in the last several years have I become aware of the natural law tradition in theology that informs much contemporary Christian ethical and political debate; my interests and readings did not cross paths with natural law until I participated … Read More
I am reading two highly dissimilar books, one a theological work on the Revelation to John, the other a work on European political theology. I was struck by the similarity of thought of the two authors describing Rome and the … Read More
I conclude that justice as rights, grounded in the inherent worth of ourselves and others because of the sorts of beings we are, could radically alter our understanding of rights and obligations, and consequently our understanding of political freedom.
In “Justice: rights and wrongs” Nicholas Wolterstorff argues extensively for a conception of justice as rights, in difference with the prevailing theory of justice as right order, with significant import for political freedom.
Enzo Bianchi: In any case, if the other does not accept or receive forgiveness, the one who forgives, in forgiving, affirms gratuitousness. He affirms that he wants to re-initiate the relationship with the other—the one who wronged him—from the beginning. He wants in some way to say that he does not want reciprocity. This to me is what is truly and profoundly human in forgiving.
Haim Baharier, a rabbi in Italy, was the guest on the March 20th program of Uomini e Profeti discussing I Samuel 9-15, entitled “Saul: tragedy of the first king”. In the course of the discussion he made a remark that caught my attention.
Karol Wojtyla’s Person and Act seems the best approach I have personally found to understand the world after a post-foundationalist collapse. Any certainty that I have does not derive from my ability to reduce the world to the scope of my theories, whether scientific or theological, but from truths which I re-cognize outside myself, toward which I reach beyond myself.
Much contemporary teaching holds that in having Ishmael by Hagar Abraham took it on himself to make God’s promises happen. The Genesis text does not support that.
I disagree with the campaign’s message, partly in what it does say, but more centrally in what it does not say.
“The church is bombarded with two competing messages about money and capitalism. The first message is that wealth is bad and causes much of the world’s suffering; the second is that wealth is good and God wants you to prosper and be rich.” There are two foci in the quoted text: wealth and self. This seems a misfocus; the 2nd greatest command is about the self to other relation, not self to wealth.